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Anti-Marcion
I now purposely[1956] relinquish this ground of argument. Let it be granted, that the words, “Seek, and ye shall find,” were addressed to all men (equally). Yet even here one’s aim is[1957] carefully to determine[1958] the sense of the words[1959] consistently with[1960] (that reason),[1961] which is the guiding principle[1962] in all interpretation. (Now) no divine saying is so unconnected[1963] and diffuse, that its words only are to be insisted on, and their connection left undetermined. But at the outset I lay down (this position) that there is some one, and therefore definite, thing taught by Christ, which the Gentiles are by all means bound to believe, and for that purpose to “seek,” in order that they may be able, when they have “found” it, to believe. However,[1964] there can be no indefinite seeking for that which has been taught as one only definite thing. You must “seek” until you “find,” and believe when you have found; nor have you anything further to do but to keep what you have believed provided you believe this besides, that nothing else is to be believed, and therefore nothing else is to be sought, after you have found and believed what has been taught by Him who charges you to seek no other thing than that which He has taught.[1965] When, indeed, any man doubts about this, proof will be forthcoming,[1966] that we have in our possession[1967] that which was taught by Christ. Meanwhile, such is my confidence in our proof, that I anticipate it, in the shape of an admonition to certain persons, not “to seek” anything beyond what they have believed—that this is what they ought to have sought, how to avoid[1968] interpreting, “Seek, and ye shall find,” without regard to the rule of reason.
Now the reason of this saying is comprised in three points: in the matter, in the time, in the limit.[1969] In the matter, so that you must consider what it is you have to seek; in the time, when you have to seek; in the limit, how long. What you have “to seek,” then, is that which Christ has taught,[1970] (and you must go on seeking) of course for such time as you fail to find,[1971]—until indeed you find[1972] it. But you have succeeded in finding[1973] when you have believed. For you would not have believed if you had not found; as neither would you have sought except with a view to find. Your object, therefore, in seeking was to find; and your object in finding was to believe. All further delay for seeking and finding you have prevented[1974] by believing. The very fruit of your seeking has determined for you this limit. This boundary[1975] has He set for you Himself, who is unwilling that you should believe anything else than what He has taught, or, therefore, even seek for it. If, however, because so many other things have been taught by one and another, we are on that account bound to go on seeking, so long as we are able to find anything, we must (at that rate) be ever seeking, and never believe anything at all. For where shall be the end of seeking? where the stop[1976] in believing? where the completion in finding? (Shall it be) with Marcion? But even Valentinus proposes (to us the) maxim, “Seek, and ye shall find.” (Then shall it be) with Valentinus? Well, but Apelles, too, will assail me with the same quotation; Hebion also, and Simon, and all in turn, have no other argument wherewithal to entice me, and draw me over to their side. Thus I shall be nowhere, and still be encountering[1977] (that challenge), “Seek, and ye shall find,” precisely as if I had no resting-place;[1978] as if (indeed) I had never found that which Christ has taught—that which ought[1979] to be sought, that which must needs[1980] be believed.
There is impunity in erring, if there is no delinquency; although indeed to err it is itself an act of delinquency.[1981] With impunity, I repeat, does a man ramble,[1982] when he (purposely) deserts nothing. But yet, if I have believed what I was bound to believe, and then afterwards think that there is something new to be sought after, I of course expect that there is something else to be found, although I should by no means entertain such expectation, unless it were because I either had not believed, although I apparently had become a believer, or else have ceased to believe. If I thus desert my faith, I am found to be a denier thereof. Once for all I would say, No man seeks, except him who either never possessed, or else has lost (what he sought). The old woman (in the Gospel)[1983] had lost one of her ten pieces of silver, and therefore she sought it;[1984] when, however, she found it, she ceased to look for it. The neighbour was without bread, and therefore he knocked; but as soon as the door was opened to him, and he received the bread, he discontinued knocking.[1985] The widow kept asking to be heard by the judge, because she was not admitted; but when her suit was heard, thenceforth she was silent.[1986] So that there is a limit both to seeking, and to knocking, and to asking. “For to every one that asketh,” says He, “it shall be given, and to him that knocketh it shall be opened, and by him that seeketh it shall be found.”[1987] Away with the man[1988] who is ever seeking because he never finds; for he seeks there where nothing can be found. Away with him who is always knocking because it will never be opened to him; for he knocks where there is none (to open). Away with him who is always asking because he will never be heard; for he asks of one who does not hear.
As for us, although we must still seek, and that always, yet where ought our search to be made? Amongst the heretics, where all things are foreign[1989] and opposed to our own verity, and to whom we are forbidden to draw near? What slave looks for food from a stranger, not to say an enemy of his master? What soldier expects to get bounty and pay from kings who are unallied, I might almost say hostile—unless forsooth he be a deserter, and a runaway, and a rebel? Even that old woman[1990] searched for the piece of silver within her own house. It was also at his neighbour’s door that the persevering assailant kept knocking. Nor was it to a hostile judge, although a severe one, that the widow made her appeal. No man gets instruction[1991] from that which tends to destruction.[1992] No man receives illumination from a quarter where all is darkness. Let our “seeking,” therefore be in that which is our own, and from those who are our own: and concerning that which is our own,—that, and only that,[1993] which can become an object of inquiry without impairing the rule of faith.
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